Christianity and Human Rights before and after the Canon 8/VIIth. The Christian and the “other”, the “any other” (Gal 5: 15)
Christianity and Human Rights before and after the Canon 8/VIIth. The Christian and the “other”, the “any other” (Gal 5: 15)

(The existing heterocentricity of Christianity consolidates the Eonism of Human Rights and relativizes the realization of the Church within History

Summary/Abstract: The central thematic of this Essay “The Christian and the Other” sub specie of the dialectical relationship between Christianity and Human Rights represents a chance to tackle, through this article, an issue that is examined comparatively, as far as we know, not very often. This vision brings Christianity and the System of Human Rights (in link with the other Christian denominations) into a dialectical relationship and to dialogue. Christians nowadays in History, in the world and society, do not represent an ontological unity, as well as this was the case during the fi rst Millennium (Canon 8/VIIth [787] is the best example of “Human Rights” within the Church), and, therefore, do not represent a single territorial Church in a given place. The Ecclesial pluralism, the historic multi-ecclesiality in one place in the second Millennium gave birth to unilateral exclusivities, requests for Ecclesial unilateralism; it highlighted claims that resulted in the historic shrinkage of the Church and in communal introspections, it caused rivalries that led to clashes, to ecclesio-communal confl icts and to religious wars, things and situations that have nothing to do with the Church or with its Ontological life. When these very crucial events disrupted the Church, occurred and were established, they brought the imperative need for safeguarding and ensuring both personal and collective (communal) choices of the confessionalized Christians [“we and the others”], who did not want to identify themselves commonly, according to the Ecclesiology of the fi rst Millennium, but wanted to identify themselves distinctly and separately, according to the new Ecclesial Confessions-Denominations that occurred, within the same place, the same state and the same society. As we all know, this caused tensions, frictions and religious wars in Europe. This inspired the Orthodox also as well as, before them, the other Christian denominations. Such a climate made necessary the objective criteria for elementary Human Rights. The conclusions stemming from these historical fi ndings are numerous. Here we need only one for the stated dialectical relationship between these two poles: The decline of the Christianity of the 1st Millennium and the increased Ecclesial Confessiocracy in the 2nd Millennium produced the dire need to give birth to Human Rights. Nowadays, people do not need the decline Christianity; they turn to Human Rights to live, because of the non-solvency of contemporary Christianity (lack of justice, etc.)

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